36. One should not cling to the Dharma, nor to the non-Dharma.
37. Cultivation relies entirely on the power of diligence; a true practitioner has no shortcuts.
38. The origin of all Tathagatas lies in the reliance on the pure and perfect enlightened aspect, eternally severing ignorance to achieve Buddhahood.
39. Realizing that all phenomena are without self leads to the achievement of patience.
40. This world is inherently full of suffering, without exception.
41. Do not deliberately speculate on the thoughts of others; if you lack the correct judgment of wisdom and experience, you will usually be mistaken.
42. To remove all suffering for all sentient beings is called Great Compassion; to wish infinite happiness upon all sentient beings is called Great Mercy; to feel joy for all sentient beings is called Great Joy; to give up one's own happiness to benefit others is called Great Generosity.
43. Foolish people constantly seek to be understood by others; Wise people strive to understand themselves.
44. When one is intensely mindful, there is no mindfulness; when there is no mindfulness, there is intense mindfulness; when mindfulness is habitual, it is as if it were not there.
45. If you wish to attain the Pure Land, first purify your mind; as the mind becomes pure, the Buddha-land becomes pure; as sentient beings are purified, the Buddha-land becomes pure.
46. If all Bodhisattvas realize the pure and perfect enlightenment, using the pure and enlightened mind to take stillness as their practice, by clarifying all thoughts and perceiving the agitation of consciousness, stillness and wisdom arise. The dust of the body and mind is thus eternally extinguished, enabling the internal emergence of tranquility and comfort. Because of this stillness, the minds of the Tathagatas of the ten directions manifest within, like images in a mirror. This method is called Samatha.
47. The Buddha-Dharma is not vast, and a long-term resolve is hard to attain. To learn the Way as if it were the first time, and to act as a Buddha with surplus grace, remaining unchanged from beginning to end—this is the mark of a true great man.
48. If one can recognize one's own original mind and refine it through every thought without dwelling, one sees their own Buddha-nature.
49. The wonderful and perfect enlightened mind of all Tathagatas is inherently without Bodhi or Nirvana; there is no attainment of Buddhahood or non-attainment, no delusion of Samsara or non-Samsara.
50. In the latter age, those who wish to practice should devote their lives to supporting virtuous friends and serving good teachers. If a teacher wishes to be close, one should abandon pride; if one is distanced, one should abandon resentment. Whether in favorable or unfavorable circumstances, one should view them as empty as space, realizing that body and mind are ultimately equal and inseparable from all sentient beings. Such is the practice that enters Perfect Enlightenment.
51. Before you learn Buddhism, nothing seems right. After you learn Buddhism, everything seems right.
52. Coming is unclear, and going is just right; a wise person observing this may find it somewhat sobering.
53. To live for one day is a blessing, and it should be cherished. When I wept because I had no shoes, I discovered someone who had no feet.
54. The Tathagata comes from nowhere and goes nowhere; therefore, he is named Tathagata.
55. All Tathagatas of the ten directions follow the same path; to depart from the cycle of birth and death is to follow the direct path.
56. By detaching from all delusive connections, one becomes the Tathagata as he is.
57. When you are poor, you can practice generosity through your body, such as sweeping the ground, sprinkling water, or carrying things; this is also a form of giving.
58. Regarding all phenomena, do not hold views of existence or non-existence; this is to see the true nature of the phenomena.
59. Bodhisattvas and sentient beings are all manifestations; when the manifestation ceases, there is no one to claim attainment.
60. Love is not a charity and cannot be given away casually. Emotions have no formulas, no principles, and no logic to follow, yet people cling to them and pursue them until death.
61. Adversity is a necessary process for growth; those who bravely accept adversity will see their lives grow stronger day by day.
62. If Bodhisattvas practice the Dharma through offerings, they will achieve the perfection of offering to the Tathagatas. Such practice is true offering.
63. If a person cannot forgive others from the bottom of their heart, they will never find true peace of mind.
64. Many people, as they leave this world, say the same thing: "This world is truly helpless and desolate!"
65. Practice should make delusive appearances decrease from many to few, and from strong to weak. The power of concentration should grow from temporary to lasting, and from brittle to firm.
66. You must always forgive all sentient beings. No matter how bad they are, or even if they have hurt you, you must let go to obtain true happiness.
67. To be able to humble oneself deeply is the mark of true nobility.
68. If you wish for there to be no external environment, you must let go of the mind; when the mind is let go, the environment becomes empty; when the environment is empty, the mind is extinguished.
69. Do not let small disputes drive you away from your closest friends, and do not let small grudges make you forget the great kindness others have shown you.
70. Coming is accidental, and going is inevitable. Therefore, you must follow the flow of fate without changing your essence, and remain unchanged while following the flow of fate.
